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Know Islam, Know Paradise


May 17, 2018 Book Reading Events 0

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Error No. 24

We find in the book of Genesis 167:
“ My spirit shall not always strive with man, for that he also is flesh: his
days shall be an hundred and twenty years.”

To say that the age of man is a hundred and twenty years is erroneous, as we
know that the men of earlier ages lived far longer – Noah’s age, for instance,
was nine hundred and fifty, Shem, his son, lived for six hundred years and
Arphaxad for three hundred and thirty eight years; while the life-span of
present-day man is usually seventy or eighty years.

Error No. 25

Genesis reports this address of God to Abraham:

“And I will give unto thee, and to thy seed after thee, the land wherein
thou art a stranger, all the land of Canaan, for an everlasting possession, and
I will be their God.”

This statement is again historically wrong, since all the land of Canaan was
never possessed by Abraham nor has it been under the everlasting rule of his
descendants. On the contrary this land has seen innumerable political and
geographical revolutions.


Errors No. 26, 27, 28

The Book of Jeremiah says:

“The word that came to Jeremiah, concerning all the people of Judah in
the fourth year of Jehoiakim, the son of Josiah, king of Judah, that was the
first year of Nebuchadrezzar, king of Babylon.”
Further in the same chapter it says:
“And this whole land shall be desolation, and an astonishment: and these
nations shall serve the king of Babylon seventy years. And it shall come to
pass, when seventy years are accomplished, that I will punish the king of
Babylon, and that nation, saith the Lord, for their iniquity, and the land of
Chaldeans, and will make it perpetual desolations 168.”
And further in Chapter 29 of the same book, it states:
“Now these are the words of the letter that Jeremiah the Prophet sent
from Jerusalem unto the residue of the elders which were carried away
captives, and to the priests, and to the prophets, and to all the people whom
Nebuchadnezzar had carried away captives from Jerusalem to Babylon;
(After that Jeconiah, the king and the queen, and the eunuchs, the princes of Judah and Jerusalem, and the carpenters, and the smiths were deported from
Jerusalem;)” 169
And further in the same chapter we read:
“For thus saith the, Lord, that after seventy years be accomplished at
Babylon I will visit you and perform my good word to you in causing you to
return to this place 170.”
In the Persian translation of 1848 we find these words:
“After seventy years be accomplished in Babylon, I will turn towards you.”
Further in chapter 52 of the same book we find the following statement:
“This is the people whom Nebuchadrezzar carried away captive in the
seventh year, three thousand Jews and three and twenty: In the eighteenth
year of Nebuchadrezzar, he carried away captive from Jerusalem eight
hundred and thirty and two persons: in the three and twentieth year of
Nebuchadrezzar Nebuzar-adan the captain of the guard carried away captive
of the Jews seven hundred forty and five persons: all the persons were four
thousand and six hundred 171.”
After a careful reading of the several passages quoted above the following
three points are established:
1. Nebuchadnezzar ascended the throne in the fourth year of the reign of
Jehoiakim. That is historically correct. The Jewish historian Josephus said in
Vol. 10 and Chapter 5 of his history that Nebuchadnezzar ascended the throne
of Babylon in the fourth year of Jehoiakim. It is, therefore, necessary that the
first year of Nebuchadnezzar must coincide with the fourth year of Jehoiakim.
2. Jeremiah sent his words (the book) to the Jews after the deportation of
Jeconiah, the king, the elders of Judah and other artisans to Babylon.
3. The cumulative number of the captives in the three exiles was four
thousand and six hundred, and that the third exile by Nebuchadnezzar took
place in the twenty-third year of his reign.

This reveals three obvious errors. Firstly, according to the historians,
Jeconiah, the elder of Judah, and other artisans were exiled to Babylon in 599
B.C. The author of Meezan-ul-Haq printed in 1849 says on page 60, that this
exile took place in 600 B.C. and Jeremiah sent the letter after their departure to
Babylon. According to the Biblical text quoted above their stay in Babylon
should be seventy years, which is certainly not true, because the Jews were
released by the order of the king of Persia in 536 B.C. This means that their
sojourn in Babylon was only sixty-three years and not seventy years. We have
quoted these figures from the book Murshid-ut-Talibeen printed in Beirut in
1852 which is different s from the edition printed in 1840 in several places. We
find the following table in the 1852 edition.

3405 Jerenish’s writing to the Captives of Babylon 599
3468 The death of Darius , the uncle of Koreish the
ascension of Cyrus to the throne of Babylon, Madi
and Pharus .His orders to release the Jews and
send them back to Jerusalem

Secondly, the cumulative number of those exiled during the three exiles is
mentioned as four thousand and six hundred people, while according to 2 Kings
the number of captives, including the princes and the brave men of Jerusalem, at
the time of the first exile, was three thousand, the craftsmen and the smiths not
being included in this number.

Thirdly, from the text quoted above, we understand that the third capacity
took place in the twenty-third year of Nebuchadnezzar’s reign whereas this is
contradicted in 2 Kings which says that Nebuzar-adan took them captive in the
nineteenth year of Nebuchadnezzar 173.


Error No. 29

The Book of Ezekiel contains the following words:
“And it came to pass in the eleventh year, in the first day of the month,
that the word of the Lord came unto me

And later in the same chapter we find:
“For thus saith the Lord God; Behold, I will bring upon Tyrus
Nebuchadrezzar, king of Babylon, a king of kings, from the north, with
horses, and with chariots, and with horsemen and companies, and much
“He shall slay with the sword thy daughters in the field, and he shall
make a fort against thee, and cast a mount against thee, and lift up the
buckler against thee;”
“And he shall set the engines of war against thy walls, and with his axes
he shall break down thy towers.”
“By reason of the abundance of his horses their dust shall cover thee, thy
walls shall shake at the noise of the horsemen, and of the wheels, and of the
chariots, when he shall enter into thy gates, as men enter into a city wherein
is made a breach.”
“With the hoofs of his horses shall he tread down all thy streets; he shall
slay thy people by the sword, and thy strong garrisons shall go down to the
“And they shall make a spoil of thy riches, and make a prey of thy
merchandise, and they shall break down thy walls, and destroy thy pleasant
houses, and they shall lay thy stones and thy timber and thy dust in the midst
of thy water 175.”
History proved this prediction false because Nebuchadnezzar tried his best to
capture the city of Tyrus, and kept the city in a state of siege for thirteen years,
but had to go back without success. Since it is inconceivable that God’s promise
would not be fulfilled, it must be that the prediction itself is misreported.
In Chapter 29, we find the following words attributed to Ezekiel:
“And it came to pass in the seven and twentieth year, in the first month,
in the first day of the month, the word of the Lord came unto me saying,”
“Son of man, Nebuchadrezzar, king of Babylon caused his army to serve
a great service against Tyrus; every head was made bald, and every shoulder
was peeled: yet he had no wages, nor his army, for Tyrus… “
“…thus saith the Lord God: Behold, I will give the land of Egypt unto
Nebuchadrezzar, king of Babylon; and he shall take her multitude, and take
her spoil, and take her prey; and it shall be the wages for his army.”
“I have given him the land of Egypt for his labour wherewith he served
against it…”

The above text expressly states that since Nebuchadnezzar could not get the
reward of his siege of Tyrus, God promises to give him the land of Egypt.


Error No. 30

The Book of Daniel contains this statement:
“Then I heard one saint speaking, and another saint said unto that certain
saint which spake, how long shall be the vision concerning the daily
sacrifice, and the transgression of desolation, to give both the sanctuary and
the host to be trodden underfoot?”
“And he said unto me, unto two thousand and three hundred days; then
shall the sanctuary be cleansed.”

The Judea-Christian scholars, from the very beginning, have wondered about
the significance of this prediction. Almost all the Judea-Christian commentators
of the Bible are of the opinion that it is Antiochus, the consul of Rome who
invaded Jerusalem in 161 BC, who is referred to in this vision 178, and the days
mean the usual days of our calendar. Josephus, the famous commentator, also
agreed with this opinion.
Historically, however, this opinion does not hold water, because the
occupation of the sanctuary and host, lasted for three and a half years, whereas
the period of two thousand and three hundred days referred to comes to six
years, three months and nineteen days. For the same reason Isaac Newton
rejected the assumption that Antiochus had to do anything with this vision.
Thomas Newton who wrote a commentary on the predictions and prophesies
of the Bible first quoted several other commentators on this point, and then, like
Isaac Newton, completely rejected the possibility of it being Antiochus who is
referred to in this vision of Hezekiah. He asserted that the Roman emperors and
the Popes are the import of the vision.
Snell Chauncy also wrote a commentary on the predictions of the Bible
which was published in 1838. He claimed that in his commentary he
incorporated the essence of eighty five other commentaries. Commenting on
this vision he said that from the earliest times it has been very difficult for the
scholars to ascertain and define the time of the commencement of the event to
which this vision refers

The majority of the scholars have concluded that the time of its
commencement is certainly one of four periods in which four royal commands
were issued by the Kings of Persia:
1. Cyrus, who issued his ordinance in 636 B.C.
2. The king Darius, who issued his orders in 815 B.C.
3. Ardashir, who gave his commands about Ezra in 458 B.C.
4. The king Ardashir, who issued his ordinance to Nehemiah in the
twentieth year of his reign in 444 B.C.
He also added that the days mentioned in this vision are not days as usually
understood, but days signifying years. Keeping this in mind Snell Chauncy said,
the ending of the period of this vision would be as follows:
1. According to the first command of Cyrus it would end in 1764 A.D.
2. According to the second of Darius it would end in 1782 A,D
3. According to the third command of Ardashir it would be 1843 A.D
4. According to the fourth ordinance it would end in 1856.
All these dates passed without the prophecy being fulfilled and, in any case,
this illogically metaphorical interpretation is not acceptable.
Firstly it is a mis-statement to say that it would be difficult for scholars to
ascertain the period of its commencement. The difficulty lies only in the fact
that the period should start right from the time when this vision was shown to
Daniel not from any period after it.
Next an arbitrary change in meaning of days into years is not acceptable,
because the word, “day” continues to mean the usual period of 24 hours unless
otherwise indicated by the writer himself. The word is used in both the Old and
the New Testaments in its usual meaning and never means ”year”. Even if we
accept that the word might have been used to mean ”year” it would have been in
a figurative sense; but a figurative use of a word requires some strong indication
of it. In the account of this vision the word ”day” has been used for the purpose
of defining a period of time and we do not find any indication that it should be
taken in a figurative sense. Most scholars have, therefore, accepted it in its usual
meaning otherwise scholars like Isaac Newton, Thomas Newton and Snell
Chauncy would not have tried to put forward such confusing explanations.


Error No. 31

The Book of Daniel states

“And from the time that the daily sacrifice shall be taken away, and the
abomination that maketh desolate set up, there shall be a thousand two
hundred and ninety days.”
“Blessed is he that waiteth, and cometh to the thousand three hundred and
five thirty days.”
This prophecy is similar to the one previously discussed which never came
true. Neither Christ nor the Messiah of the Jews appeared within this period.


Error No. 32

The Book of Daniel contains this statement:

“Seventy weeks are determined upon thy people and upon thy holy city,
to finish the transgression, and to make an end of sins, and to make
reconciliation for iniquity, and to bring in everlasting righteousness, and to
seal up the vision and prophecy, and to anoint the most Holy 181.”
This prophecy is also wrong as the Messiah did not appear in this period
None of the explanations forwarded by the Christian scholars in this regard
deserve any serious consideration, partly for the reasons we have already
discussed and partly on account of a number of facts we discuss below:
Firstly the period between the first year of the reign of Cyrus, the year of the
release of the Jews as confirmed by Ezra 182 and the birth of the Prophet Jesus
is nearly six hundred years according to Josephus and five hundred and thirty-
six years in Snell Chaucy’s estimation.
Secondly, if we accept this as a correct explanation, it would mean that all
true dreams have come to end for ever, which is obviously untrue. Watson, in
the third part of his book, has reproduced Dr. Grib’s letter who said, ”The Jews
have so much distorted the text of this prophecy that it has been rendered
inapplicable to Jesus.” This confession by Watson is enough to confirm our
contention that this prediction, according to the original copy of the Book of
Daniel, still preserved with the Jews, which is free from the objection of any
kind of manipulation, that this prophecy is inapplicable to Jesus.
Thirdly, the word ”Christ”, meaning anointed, has been used for all the kings
of the Jews irrespective of their character or deeds. It appears in Psalm 18 verse
50. Similarly, David is mentioned as the anointed in Psalm 131. And also 1
Samuel contains this statement of David regarding King Saul, who is said to
have been one of the worst kings of the Jews; “Behold this day thine eyes have seen how that the Lord hath delivered
thee into mine hand in the cave: and some bade me to kill thee: but mine eye
spared thee; and I said, I will not put forth mine hand against my lord, for he
is the Lord’s anointed 183.”
The same application of this word is also found in 1 Samuel 24 and 2
Samuel 1. Besides, this word is not only limited to the kings of the Jews. We
find it being used for other kings too. It is stated in Isaiah:
“Thus saith the Lord to his anointed, to Cyrus, whose right hand I
have holden,” Isaiah 184”
Cyrus, the king of Persia, is mentioned as God’s anointed or the Christ in
this text. Cyrus is the one who liberated the Jews from their captivity and
allowed the Temple to be rebuilt.



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